LIKENED TO A BODY (1:23)
CHAPTER ONE
The Church of the Living God t
LIKENED TO A TEMPLE
( 2 : 21 )
CHAPTER TWO
LIKENED TO A SOLDIER
( 6 : 11 )
CHAPTER SIX
LIKENED TO A BRIDE
(5:25)
CHAPTER FIVE
LIKENED TO A MYSTERY
(3:4)
CHAPTER THREE
LIKENED TO A NEW MAN
(4:13, 24)
CHAPTER FOUR
many facets of our salvation. None, however, seems entirely adequate. What does it mean to be saved? This is a question which is answered in utmost simplicity by the Bible term, 'in Christ.' To be saved means to be in Christ. A sinner who has trusted Christ for his salvation has as much right in heaven as has Christ—or he has no right there at all, for he is in Christ!" (Exploring Through Ephesians, p. 11 )
b. Paul writes: "Blessed be the God and Father of our Lord Jesus Christ" (see v. 3). The word "blessed" is eulogetos, and means "to speak well of, to praise, to celebrate." This adjective is used only of God. (See Mk. 14:61; Lk. 1:68; Rom. 1:25; 9:5; 2 Cor. 1:3; 11:31; Eph. 1:3; 1 Pet. 1:3.) When the word "blessed" is used of man, the Greek term is makarios, and means "to pronounce happy." (See Mt. 5:3-11.) Thus, God desires for his children to bless him by saying nice things about him. Furthermore, God hears and records these things in his book of remembrance. (See Mai. 3:16.)
We note also that Paul carefully distinguishes the difference between Christ's relationship to the Father and our relationship to the Father. See also John 20:17 where Jesus does the same thing. (See also Jn. 1:14, 18; 3:16, 18; 1 Jn. 4:9; Rev. 1:5.)
2. It was bought and purchased by the Son
(1:7-12).
a. He redeemed us.
b. He forgave us.
c. He revealed God's will and way to us.
d. He secured for us an inheritance.
e. He gathers "all things . . . both which are in heaven, and which are on earth' (1:10).
f. This all happened "in the dispensation of the fulness of times" (see 1:10).
Special note: The word translated “dispensation" here is oikonomia and is employed three times by the Greek text of Ephesians. The apostle writes concerning:
(1) The dispensation of the fullness of time (1:10).
(2) The dispensation of the grace of God (3:2).
(3) The dispensation (translated by the word "fellowship" in the KJV) of the mystery (3:9).
It may prove helpful at this point to briefly define the concept of dispensa- tionalism as developed by Paul.
The Greek word oikonomia is found some nineteen times in the New Testament. It is translated by the following English words:
steward (Lk. 12:42; 16:11; 3:8; 1 Cor. 4:1, 2;
Titus 1:7; 1 Pet. 4:10)
stewardship (Lk. 16:2, 3, 4)
dispensation (1 Cor. 9:17; Eph. 1:10; 3:2;
Col. 1:25)
fellowship (Eph. 3:9)
edifying (1 Tim. 1:4)
Note the following definitions of a dispensation.
"It is a period of time during which man is tested in respect of obedience to some specific revelation of the will of God" (from the Scofield Bible).
Thus the central idea in the word dispensation is that of managing or administrating the affairs of a household.
"As far as the use of the word in Scripture is concerned, a dispensation may be defined as a stewardship, administration, oversight or management of others' property. As we have seen, this involves responsibility, accountability, and faithfulness on the part of the steward. ... A dispensation is primarily a stewardship arrange-
ment and not a period of time (though obviously the arrangement will exist during a period of time ... a dispensation is basically the arrangement involved, not the time involved; and a proper definition will take this into account. A concise definition of a dispensation is this: 'A dispensation is a distinguishable economy in the outworking of God's purpose.'" (Dr. Charles Ryrie, Dispensationalism Today, pp. 25, 29, 31)
To summarize: Dispensationalism views the world as a household run by God. In this household-world, God is dispensing or administering its affairs according to his own will and in various stages of revelation in the process of time. These various stages mark off the distinguishably different economies in the outworking of his total purpose, and these economies are the dispensations. "A dispensation is a period of time expressing the divine viewpoint of human history. In other words, dispensations are the categories of human history, the divine outline of history, the divine interpretation of human history" (R. B. Thieme, Dispensations, p. 8)
The divisions of dispensationalism: Various numbers of dispensations have been listed. Some see four. Scofield offers seven. The following list suggests nine.
(4) The dispensation of innocence: from the creation of man to the fall of man (Gen. 1:26—3:6).
(5) The dispensation of conscience: from the fall of man to the flood (Gen. 3:7—6:7).
(6) The dispensation of civil government: from the flood to the dispersion of Babel (Gen. 6:8—11:9).
(7) The dispensation of promise, or, patriarchal rule: from Babel to Mt. Sinai (Gen. 11:10—Ex. 18:27).
(8) The dispensation of Mosaic Law: from Mt. Sinai to Pentecost (Ex. 19:1—Acts 1:26).
(9) The dispensation of the bride of the Lamb—the church: from Pentecost to the rapture (Acts 2:1—Rev. 5:14).
(10) The dispensation of the wrath of the Lamb—the tribulation: from the rapture to the Second Coming (Rev. 6:1—20:3).
(11) The dispensation of the rule of the Lamb—the millennium: from the Second Coming to the great white throne judgment (Rev. 20:4-15).
(12) The dispensation of the new creation of the Lamb—the world without end: from the great white throne judgment throughout all eternity (Rev. 21:1—22:21).
Keeping this outline in mind, one can see that in Ephesians 1:10; 3:2, 9, Paul is describing the sixth dispensation, that of the church.
3. It was taught and protected by the Spirit
(1:13, 14).
a. He seals us. This indicates the following:
(1) ownership (1 Cor. 6:19, 20; 2 Tim.
2:19)
(2) security (Eph. 4:30)
(3) completed transaction (Jer. 32:9, 10;
Jn. 17:4; 19:30)
b. He becomes our earnest. An earnest is something of value (like money) given as a down payment for a purchased possession. This all happens at the time of salvation.
Note: He is called "that Holy Spirit of promise" (1:13) because Jesus himself has promised he would come. (See Jn. 14:16, 17; 16:7, 13; Acts 1:4, 5.) Verse 14 is the third and final doxology in these first few verses. (See verses 6, 12,14.)
B. The consecration of this body (1:15-23). Paul earnestly prays that the Ephesian church might know:
1. The God of glory.
"That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him" (v. 17).
2. The glory of God.
a. As it is seen in his saints. Paul has prayed that they might know the person of God, and now prays that they may know also the program and power of God.
"The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power" (Eph. 1:18, 19).
b. As it is seen in his Son.
"Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come" (1:20, 21). (See also Rom. 8:38; Eph. 3:10; 6:12; Col. 1:16;
1 Pet. 3:22.)
c. As it is seen in his church.
"And hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all" (Eph. 1:22, 23).
Thus the believer is fighting from a victory and not for a victory. The divine "cards" have already been stacked; we have already won! (See also Mt. 28:18; Ps. 8:6; 110:1; 1 Cor. 15:25, 26.)
II. The Church Is Likened to a Temple (2).
A. What we once were (2:1-3, 11, 12).
1. We were dead in trespasses and sins.
2. We were in obedience to Satan.
3. We were the children of wrath (both by nature and choice).
4. We were godless and unclean.
5. We were separated from Christ.
6. We were excluded from the commonwealth of Israel.
7. We were strangers to the covenant of promise.
8. We had no hope.
9. We were without God in this present world.
B. What God did (2:4-6).
1. He loved us in mercy.
2. He made us alive in Christ.
3. He raised us up and seated us in heavenly places.
C. Why God did it (2:7).
"That in the ages to come he might shew the exceeding riches of his grace, in his kindness toward us, through Christ Jesus."
Thus we who once so richly deserved his wrath will, throughout all eternity, display his grace.
D. How God did it (2:8, 9, 13).
1. By grace through faith.
2. Totally apart from human merit.
3. Through the blood of Christ.
E. What we now are (2:10, 14-22).
1. We are the workmanship of God. The Greek word for workmanship (2:10) is poema, from whence our English word "poem" comes. God has two treasured poems in this universe:
a. The poem of creation (see Rom. 1:20; Rev. 4:11).
b. The poem of salvation (see Eph. 2:10; Rev. 5:9). Thus, we are saved to be sure! This salvation is apart from works (2:8, 9) but unto works (2:10).
2. We are (as Gentiles) united with Israel in Christ. That he might reconcile both unto God in one body (2:16). Chrysostom once wrote:
"He does not mean that He has elevated us to that high dignity of theirs, but He has raised both of us and them to one still higher. I will give you an illustration. Let us imagine that there are two statues, one of silver and the other of lead, and then that both shall be melted down, and the two shall come out gold. So thus He has made the two one."
3. We are assured of having access to the Father himself (2:18).
4. We are placed "upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone" (2:20).
5. We are a "building fitly framed together . . . unto a holy temple in the Lord ... a habitation of God through the Spirit" (2:21, 22).
III. The Church Is Likened to a Mystery (3).
A. His explanation of this mystery (3:1-13). Paul bares his heart.
1. The when of this mystery:
"Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit" (3:5).
Whatever the mystery is, Paul here states no Old Testament saint knew of it.
2. The what of this mystery.
"That the Gentiles should be fellow heirs and of the same body, and partakers of his promise in Christ by the gospel" (3:6). In the Old Testament, Gentile salvation was known, but not without becoming Jews by proselytization (see Isa. 11:10; 42:6; 60:3; Zech. 2:11; Mai. 1:11). Compare these Old Testament verses with Ephesians 3:5, 6; Romans 16:25; Colossians 1:26.
3. The who of this mystery.
"Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ (Eph. 3:7, 8). Paul here refers to himself as the least of all saints. (See also 1 Cor. 15:8, 9; 2 Cor. 12:11; 1 Tim. 1:15, 16.)
4. The why of this mystery.
"In order that the manifold wisdom of God might now be made known through the church to the rulers and the authorities in the heavenly places" (3:10, NASB). Thus this world becomes a university wherein both demons and angels might study the grace of God! (See also Eph. 1:21; 6:12; Col. 1:16; 2:15; 1 Pet. 1:12.)
B. His supplication for this mystery (3:14-21). Paul bows his knee. There are two great prayers in this epistle.
1. In 1:15-23, Paul prays for the eyes of the believer: "That . . . the eyes of your understanding being enlightened" (1:18). Here he wanted them to know the tremendous power of God.
2. In 3:14-21 Paul prays for the hearts of the believer: "That Christ may dwell in your hearts" (3:17). Here he wanted them to know the tender love of Christ.
Note briefly the elements of this love:
3. The extent of God's love.
a. It embraces the entire family throughout all time (3:15; see also Eph. 1:10; Heb. 12:23.).
b. It embraces the individual member at this present time (3:16; see also 2 Cor. 4:16.).
4. The nature of God's love.
", . . Which passeth knowledge" (3:19).
5. The sufficiency of God's love.
"Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that work- eth in us, unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen" (Eph. 3:20, 21).
IV. The Church Is Likened to a New Man (4).
• A. The new man and his position (4:4-16).
1. The unity of his new position (4:4-6). Seven
great stabilizers.
a. One body (Christ's body—the church). (See 1 Cor. 12:12, 27; Eph. 5:30.)
b. One Spirit (the Holy Spirit). (See 1 Cor. 12:4.)
c. One hope. The Scriptures declare this hope to be:
(1) good (2 Thess. 2:16)
(2) better (Heb. 7:19)
(3) blessed (Titus 2:13)
(4) glorious (Col. 1:27)
(5) lively (1 Pet. 1:3)
(6) firm (Heb. 3:6; 6:11)
(7) eternal (Titus 3:7)
d. One Lord (the Savior) (1 Cor. 12:5).
e. One faith 0ude 1:3; 1 Cor. 13:5; 16:13; Gal. 1:23; Phil. 1:27; 1 Tim. 1:2; 4:1; 5:8; 2 Tim. 4:7; Titus 1:4).
f. One baptism (into Christ's body. Rom. 6:3, 4; 1 Cor. 12:13; Col. 2:9-12; Gal. 3:27, 28; 1 Pet. 3:21).
g. One God (the Father) (Deut. 6:4; 1 Cor.
12 : 6 ).
2. The unifier of his new position (4:7), one
great Savior.
a. His journey (4:7-10). Dr. Homer Kent writes the following concerning these verses:
"Paul first issues a statement that God has bestowed gifts to believers to enable them to accomplish the goal of walking in unity (4:7). The previous paragraph has emphasized the fact of unity by pointing to the oneness of believers in various respects. Now Paul shows that each believer is an individual participant and recipient of the divine graces which he needs.
Each person's grace is in proportion to what Christ in His sovereign wisdom has freely given. Not all receive the same gifts, or the same number of gifts, or the same amount of any one gift. Christ dispenses as He deems best.
The scriptural proof (4:8-10) cited for the above assertion is drawn from Psalm 68:18. 'When he ascended up on high, he led captivity captive, and gave gifts unto men.' The historical circumstances of the psalm are uncertain. It depicts a victorious and triumphant return, probably of David to Mount Zion. If the psalm was intended to be Messianic (as this usage in Ephesians certainly suggests), then David is regarded as typical of his greater Son whose passion victory was followed by the ascension.
The chief points in the quotation which were significant to the author were the victorious ascent and the dispensing of gifts to men. Certain other
features, however, are also of special interest. 'He led captivity captive' is translated 'he captured prisoners' (Jerusalem Bible), 'he took many captives with him' (TEV), and 'he led a host of captives' (RSV). Messianically interpreted, this is usually referred to Christ's conquering of His enemies: Satan, sin, death, the curse. Others (a minority, but including many of the ancient Fathers) explain these 'captives' as friends, either the redeemed on earth, or Old Testament saints in hades (Heb., sheol).
In support of this last interpretation, arguments such as the following are given:
1. That which is led captive is taken to heaven. This is not true of Satan, sin, death, or the curse.
2. The past tense (aorist) 'led captive' does not fit the regeneration of subsequent believers as well as some prior action.
3. The interpretation that this refers to the descent of Christ to the realm of the dead at His death accords well with 1 Peter 3:19, 20.
4. It fits Matthew 27:50-53, where the visible release of some Old Testament saints from hades may imply the spiritual release of all such.
5. This harmonizes with the apparent change in location of paradise, which in the New Testament era is stated as being above, and equated with heaven (2 Cor. 12:2-4)." ( Ephesians, The Glory of the Church, pp. 68, 69)
b. His gifts (4:11).
"And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers."
c. His goal (4:12-16).
"For the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fulness of Christ. As a result, we are no longer to be children, tossed here and there by waves, and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming. But speaking the truth in love, we are to grow up in all aspects into Him, who is the head, even Christ. From whom the whole body, being fitted and held together by that which every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love" (NASB).
B. The new man and his disposition (4:1-3, 16-32).
1. His walk (4:1-3, 17-19).
a. Positive—adapted to the walk of the Savior (4:1-3).
(1) In lowliness (Phil. 2:3; Mt. 11:29)
(2) In meekness (2 Cor. 10:1)
(3) In longsuffering (Gal. 5:22)
(4) In forbearing (Col. 3:13)
(5) In unity (Jn. 17:21; 1 Cor. 12:13)
b. Negative—avoiding the walk of the sensual (4:17-19).
2. His words (4:15, 29).
"But speaking the truth in love . . . Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers."
3. His works (4:20-28, 30-32).
a. He is to put off the old man, "which is corrupt according to the deceitful lusts" (4:22).
b. He is to put on the new man, "which after God is created in righteousness and true holiness" (4:24).
c. He is to control his tongue (4:25).
"Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another."
Centuries ago, the great church father Chrysostom wrote concerning this verse: "Let not the eye lie to the foot, nor the foot to the eye. If there be a deep pit and its mouth covered with reeds shall present to the eye the appearance of solid ground, will not the eye use the foot to ascertain whether it is hollow underneath, or whether it is firm and resists? Will the foot tell a lie and not the truth as it is? And what, again, if the eye were to spy a serpent or a wild beast, will it lie to the foot?"
d. He is to control his temper (4:26, 27).
"Be ye angry, and sin not: let not the sun go down upon your wrath: neither give place to the devil."
Moody once remarked that he wouldn't give a dime for a Christian without a temper, but he also wouldn't give a nickel for a believer who couldn't control that temper! There is, of course, righteous anger (see Mk. 3:5). However, Satan loves to use uncontrolled anger.
e. He is to stop stealing (4:28). Dr. Homer Kent writes:
"Paul's actual expression is 'the one stealing.' It is a present participle and can hardly be relegated to the one who 'stole' before he was converted. Rather, it seems to depict the continuing practice of pilfering that still characterized some of these Christians. We must recognize that many of the early Christians came from the ranks of slaves, where pilfering was a way of life. Conversion does not remove all such habits instantaneously, espe¬
cially in matters where no great conscience has developed.
Furthermore, let us recognize that stealing in the broad sense is not unknown among present-day Christians. Deans of students in any Christian school can elaborate on this problem at some length. Income tax returns, insurance claims, and examinations in school are only a few examples of situations where Christians are many times less than honest.
The scriptural injunction is not merely that stealing cease, nor even that restitution be made. The Christian principle is laid down that each man should toil honestly at that which is good, not merely to meet his own needs and thus avoid temptation to thievery, but to be able to amass a surplus to help others in need. This is in stark contrast to the prevalent attitude which assumes that one is entitled to the supply of needs, whether or not he wishes to work. By working diligently, the individual removes some of the temptation to steal, and by assisting others in need, he helps remove the temptation from them also." ( Ephesians, the Glory of the Church, p. 83)
f. He is to stop grieving (4:30).
"And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption."
g. He is to forgive as he himself has been forgiven (4:32).
V. The Church Is Likened to a Bride (5).
A. The bride—her duties as the church (5:1-21).
1. To be separated (5:1-13).
"But fornication, and all uncleanness or covetousness, let it not be once named among you, as becometh saints. . . . and have no fellowship with the unfruitful works of darkness, but rather reprove them" (5:3, 11).
2. To be serving (5:14-16).
"Redeeming the time, because the days are evil" (5:16).
3. To be searching (5:17).
"Wherefore be ye not unwise, but understanding what the will of the Lord is."
4. To be Spirit-filled (5:18).
"And be not drunk with wine wherein is excess; but be filled with the Spirit."
Note: This verse does not encourage "moderate drinking," as some have supposed. The word translated "excess" is asotia in the Greek and refers to a riotous and unruly way of life.
5. To be singing (5:19, 20).
"Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ."
B. The Bridegroom—his devotion to the church (5:22-33).
1. His devotion illustrated—by marriage (5:22-24). The institution of human marriage was given to many by God to accomplish a twofold goal:
a. For reasons of propagation (see Gen. 1:27, 28).
b. For reasons of illustration (see Eph. 5:22-24). God chose this human relationship—the love of a man for his wife—to illustrate Christ's love for the church.
2. His devotion demonstrated—on the cross (5:25). "Even as Christ loved the church, and gave himself for it." (See also Jn. 13:1.)
3. His devotion consummated—at the rapture (5:26, 27).
"That he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish."
a. The word "spot" refers to those imperfections from without, as caused by the world.
b. The word "wrinkle" refers to those imperfections from within, caused by the flesh.
VI. The Church Is Likened to a Soldier (6).
A. Boot camp training (6:1-9).
1. Children and parents:
a. The child is to honor and obey his parents in the Lord. Here the word "obey" is different from that found in Ephesians 5:22. Both Samson and Absalom are sad warnings to those who would disobey this command. (See Jdg. 14:1-3; 2 Sam. 15:1-12; 2 Sam. 18:15.)
b. The parent is to instruct and admonish his child in the Lord. (See Prov. 13:24; 19:18; 22:15; 23:13, 14; 29:15, 17; Deut. 6:6, 7.)
2. Servants and masters (6:5-9).
a. Servants are to serve their masters as they would serve Christ.
b. Masters are to treat their servants as they would treat Christ. Both are to keep in mind that their "master also is in heaven; neither is there respect of person within him" (6:9).
B. Front line fighting (6:10-24).
1. Our enemy—the devil.
a. His cohorts: "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places" (6:12).
(1) Principalities. A possible reference to Satan's "generals" who have the oversight of entire nations (see Dan. 10 ).
(2) Powers. May speak of his "privates" who possess human beings (see Mk. 5; Mt. 17).
(3) World rulers. Those demons in charge of Satan's worldly business.
(4) Spiritual wickedness. Those demons in charge of worldly religion, b. His tactics:
(1) "The wiles of the devil" (6:11). Greek scholar K. Wuest writes: "Wiles is methodeia in the Greek, referring to 'cunning arts, deceit, craft, trickery.' It means to follow up, or investigate by method and settled plan, to follow craftily, frame devices, deceive" (Ephesians and Colossi- ans, p. 141). (See also 1 Tim. 3:7; 2 Cor. 2:11.)
(2) "The fiery darts of the wicked" (6:16). This is reference to arrows tipped with tow, pitch, or such material, then set on fire before they are discharged. (See also 1 Pet. 1:7; 4:12.)
2. Our equipment—the armor of God (6:11, 13-17). Let us carefully note each piece of armor mentioned here. Paul very obviously takes those pieces of armor worn by the Roman soldier and makes spiritual application to each one.
a. The girdle of truth. Expositors' Commentary says:
"First in the list of these articles of equipment mentioned is the girdle. Appropriately so; for the soldier might be furnished with every other part of his equipment, and yet, wanting his girdle, would be neither fully clothed nor securely armed. His belt was no mere adornment of the soldier, but an essential part of his equipment. Passing round the loins and by the end of the breastplate (in later times supporting the sword), it was of special use in keeping other parts in place, and in securing the proper soldierly attitude and freedom of movement."
Truth, as mentioned here, probably refers to truthfulness as found in a Christian. Thus a believer whose life is tainted with deceit and falsehood forfeits the very thing which holds other pieces of his armor together!
b. The breastplate of righteousness. This speaks of right acts as practiced by the believer. The breastplate was to protect the heart of the soldier. Thus, unrighteous acts committed by a Christian rob him of this vital protection and expose his spiritual heart to Satan. (See Heb. 10:22; 13:9; Jas. 1:26; 4:8; 1 Jn. 3:19-22.)
c. The sandals of the gospel. The Roman soldier wore sandals which were bound by thongs over the instep and around the ankle, and the soles were thickly studded with nails. This gave him a firm footing in time of attack. This may refer to the assurance and confidence which comes from knowing the great doctrinal truths associated with the gospel. (See 1 Pet. 3:15; Eph. 4:14.)
d. The shield of faith. K. Wuest writes: "The word shield used here designated the shield of the heavy infantry, a large, oblong one, four by two and one half feet, sometimes curved on the inner side." Hebrews 11 is a commentary on this piece of armor.
e. The helmet of salvation. The helmet, of course, protected the head and brain. This piece (like the sandals) may refer to the intake of Bible doctrine, lest one's eyes be blinded, his ears deafened, and his mind confused with the attacks from the world, the flesh, and the devil.
f. The sword of the Spirit. Here is the only offensive weapon listed among the various pieces of armor. The rest are defensive in nature. The sword of the Spirit is identified to be the Word of God. (See Heb. 4:12.) This, then, is the armor the Christian is commanded to wear. K. Wuest writes concerning the command in 6:13 ("Wherefore take unto you the whole armour of God"):
"Take unto you is analambano, meaning, 'to take up in order to use.' . . . The verb is aorist imperative, which construction issues a command given with military snap and curtness, a command to be obeyed at once and once for all. Thus, the Christian is to take up and put on all the armor of God as a once-for-all act and keep that armor on during the entire course of his life, not relaxing the discipline necessary for the constant use of such protection.
The historian Gibbon relates how the relaxation of discipline and disuse of exercise rendered soldiers less willing and less able to support the fatigue of service. They complained of the weight of armor, and obtained permission to lay aside much of it." (Ephesians and Colossians, p. 142)
3. Our exhortation—the trio of success.
a. We are to stand. No less than four times does Paul exhort us to do this (vs. 11, 13, 14). The believer is never told to attack the devil, but to withstand and resist him. (See 1 Pet. 5:8, 9.)
Thus, when tempted to do wrong, we should flee as did Joseph (Gen. 39:12), but when attacked by Satan for doing right, we should stand firm as did Daniel's three friends (Dan. 3). It has been observed that as pilgrims we walk, as witnesses we talk, as contenders we run, but as fighters we stand!
b. We are to pray. (See Mt. 17:21; Jude 1:20; 1 Tim. 2:8; 1 Thess. 5:17.)
c. We are to watch. (See 1 Cor. 16:13; 2 Cor. 6:5; 11:27; Mt. 24:43; Lk. 12:37-40; Acts 20:31; 1 Thess. 5:6; 1 Pet. 4:7; 2 Tim. 4:5; Rev. 3:2; 16:15.)
We may thus conclude that both watching and praying are the divine twin secrets for overcoming:
(1) The world (see Mk. 13:33).
(2) The flesh (see Mk. 14:38).
(3) The devil (see Eph. 6:18).
We should also do this for opportunities to serve Christ (see Col. 4:2, 3).
4. Our examples—the Apostle Paul and Tychi- cus (6:19-24).
a. Paul (6:21-24)
b. Tychicus (6:21-24) Dr. Homer Kent writes:
"In closing this letter, Paul explains that he will be sending it by his messenger Tychicus, who was also the bearer of the epistles to Philemon and to the Colossians (Col. 4:7). It is most probable that all three letters were carried on the same trip.
Tychicus was one of Paul's most trusted colleagues. He was from the province of Asia (Acts 20:4), and could have been from Ephesus, the capital. He had traveled with Paul on the third missionary journey and presumably accompanied him to Jerusalem with the collection. Now he was at Rome with the apostle, and would have the responsible task of delivering these important letters to their destinations, as well as conducting the runaway slave Onesimus safely to his master in Colosse.
Years later he would be sent by Paul to Ephesus once again (2 Tim. 4:12). To call him a 'beloved brother' was to emphasize Paul's personal attachment to him. To describe him as a 'faithful minister' points to his trustworthy performance of spiritual responsibilities. 'In the Lord' belongs to both expressions and denotes the spiritual realm in which Paul and Tychicus find the basis for their association." ( Ephesians, the Glory of the Church, p. 125)